AmblesideOnline: Plutarch's Life of Dion

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Study Guide prepared
for the AmblesideOnline Curriculum by Anne White

Note
on the text used:

For
reasons mostly of length, we will again be providing an abridged version of North's translation. (Plutarch's Dion is about the
same
length as Brutus).

Introduction
to the story:

This
story goes back to the mid-300's B.C., to the Greek city of Syracuse
in Sicily. It's the story of two father-and-son tyrant kings,
both
named Dionysius (pronounced Die-oh-nee-see-us); and Dion (pronounced
Dion as in Lion), who is a combination relative, mentor, and finally
mortal enemy to the second Dionysius. Dion is also a good friend
of
the philosopher Plato, who is persuaded at one point to come and reform
the worldly young king (in what I think is one of Plutarch's funniest
passages). The second half of the story takes a serious turn, as
Dion
attempts to dethrone the king, and, once he is in power, becomes
something of a tyrant himself.

What
is a tyrant?

The
idea of a "tyrant king" in Ancient Greece was somewhat different from
the way we use the word "tyrant" today. It wasn't always used in
a
negative sense; it meant an absolute ruler and it wasn't a judgment
about whether he was good or evil. If you'd like to read about
how the
Greek philosophers viewed tyranny, here are links to their writings on
this, as well as a letter by Plato describing his side of the story.

Most of the story takes place in the city of Syracuse (also called
Syracusa), on the island of Sicily (sometimes called Sicilia). There
is a good map here: http://www.barca.fsnet.co.uk/Sicily.htm
. This may seem a bit confusing since we normally associate Sicily with Italy
rather than Greece, but at this time it was part of the ancient Greek
world. Other places mentioned are Italy, Athens, Carthage, and
the Isle of Aegina.

Major Characters from the first part of the story:

Dionysius the elder - Tyrant king of Syracuse; first married to the daughter of Hermocrates;
later married to Doride/Doris and to Aristomache. Read more

Doride/Doris -
second wife of Dionysius the elder, mother of Dionysius the younger

Aristomache -
third wife of Dionysius the elder, daughter of Hipparinus; sister of
Dion

Dion
- brother of Aristomache, which made him brother-in-law to Dionysius
the elder, and sort of a step-uncle to Dionysius the younger

Sophrosyne -
daughter of Dionysius the elder and Aristomache; wife of Dionysius the
younger

Arete -
daughter of Dionysius the elder and Aristomache; married to her
half-brother and later to Dion (her uncle)

Dionysius
the younger (or Dionysius II) - He
succeeded his father as king.
Read
more: http://www.in2greece.com/english/historymyth/history/ancient/dionysius_younger.htm

Plato -
famous Greek philosopher; good friend and teacher of Dion

LESSON
1

INTRODUCTION:

The
first purpose of this lesson is to introduce the tangled family tree of
Dionysius and his family (see notes in the general introduction). The
second is to introduce the main character, Dion, and to explain what
motivates him.

In
comparing Marcus Brutus and Dion, Plutarch notes that they were both
students of PlatoBrutus indirectly, through Plato's writings (three
hundred years later), and Dion directly. Brought up under the
rule of
a tyrant king, and angry about his low position and poverty, Dion
should have been headed for a life of trouble or at least bitterness
and unhappiness. However, along the way, he ran into Plato, who
saw
potential in this young man. This relationship changed the course
of
Dion's life.

In
this section, Dion tries to pass along his enthusiasm for Plato and his
teachings to King Dionysius, with less than successful results.

VOCABULARY:

hap -
luck, chancefruit
of her womb -
childrenwas
had in great estimation - was
greatly esteemed, was respectedthey
made him acquainted withal -
they informed him of thatmagnanimity -
nobility of spirita
servile timorous life - a
life lived in fear and slavery under a hard masterplacing
chief felicity in covetousness -
having a chief goal of acquiring material goodsfortitude -
bravery, couragedurst -
dared

TEXT:

Dionysius
the elder, after he had the government of Sicilia in his hands, he
married the daughter of Hermocrates, a citizen of Syracusa. But yet not
being thoroughly settled in his tyranny, the Syracusans did rebel
against him, and did so cruelly and abominably treat his wife, that she
willingly poisoned herself. So after he had established himself in his
government with more surety than before, he married again two other
wives together, the one a stranger of the city of Locres, called
Doride: and the other of the country itself, called Aristomache, the
daughter of Hipparinus the chiefest man of all Syracusa, and that had
been companion with Dionysius, the first time he was chosen general. It
was said that Dionysius married them both in one day, and that he made
as much of the one, as he did of the other; though the Syracusans would
have their own country-woman preferred before the stranger. Howbeit the
strange woman had this good hap, to bring forth Dionysius his eldest
son, which was a good countenance to defend her, being a foreigner.
Aristomache in contrary manner, continued a long time with Dionysius,
without fruit of her womb, although he was very desirous to have
children by her: so that he put the Locrian woman's mother to death,
accusing her that she had with sorceries and witchcraft kept
Aristomache from being with child.

Dion
being the brother of Aristomache, was had in great estimation at the
first, for his sister's sake: but afterwards the tyrant finding him to
be a wise man, he loved him then for his own sake. Insomuch, that among
many sundry things and pleasures he did for him, he commanded his
treasurers to let him have what money he asked of them, so they made
him acquainted withal the selfsame day they gave him any. Now though
Dion had ever before a noble mind in him by nature, yet much more did
that magnanimity increase, when Plato by good fortune arrived in
Sicily, and [became] acquainted with Dion, who was but a young
man at
that time, but yet had an apter wit to learn, and readier goodwill to
follow virtue, than any young man else that followed Plato: as Plato
himself writeth, and his own doings also do witness. For Dion having
from a child been brought up with humble conditions under a tyrant, and
acquainted with a servile timorous life, with a proud and insolent
reign, with all vanity and curiosity, as placing chief felicity in
covetousness, nevertheless, after he had felt the sweet reasons of
philosophy, teaching the broad way to virtue, his heart was inflamed
straight with earnest desire to follow the same. And because he found
that he was so easily persuaded to love virtue and honesty, he simply
thinking (being of an honest plain nature) that the selfsame
persuasions would move a like affection in Dionysius, obtained of
Dionysius, that being at leisure, he was contented to see Plato, and to
speak with him.

When
Plato came to Dionysius, all their talk in manner was of virtue, and
they chiefly reasoned what was fortitude: where Plato proved that
tyrants were no valiant men. From thence passing further into justice,
he told him that the life of just men was happy, and contrarily the
life of unjust men unfortunate. Thus the tyrant Dionysius perceiving he
was overcome, durst no more abide him, and was angry to see the
bystanders to make such estimation of Plato, and that they had such
delight to hear him speak. At length he angrily asked him, what
business he had to do there? Plato answered him, he came to seek a good
man. Dionysius then replied again: 'What, in God's name, by thy speech
then it seemed thou hast found none yet.'

Now
Dion thought that Dionysius' anger would proceed no further, and
therefore at Plato's earnest request, he sent him away in a galley with
three banks of oars, the which Pollis, a Lacedaemonian captain, carried
back again into Greece. Howbeit, Dionysius secretly requested Pollis to
kill Plato by the way, as ever he would do him pleasure: if not, yet
that he would sell him for a slave, howsoever he did. "For," said he,
"he shall be nothing the worse for that: because if he be a just man,
he shall be as happy to be a slave, as a freeman." Thus, as it is
reported, this Pollis carried Plato into the Isle of Aegina, and there
sold him. For the Aeginetes having war at that time with the
Athenians, made a decree, that all the Athenians that were taken in
their isle, should be sold.

This
notwithstanding, Dionysius refused not to honour and trust Dion, as
much as ever he did before, and did also send him ambassador in matters
of great weight. As when he sent him unto the Carthaginians, where he
behaved himself so well, that he won great reputation by his journey:
and the tyrant could well away with his plain speech. For no man but he
durst say their minds so boldly unto him, to speak what he thought good.

This
Dionysius had by his Locrian wife three children, and by Aristomache
four: of the which two were daughters, the one called Sophrosyne, and
the other Arete. Of them, Dionysius' eldest son married Sophrosyne, and
Arete was married unto his brother Thearides, after whose death Dion
married her, being his niece.

DISCUSSION
AND NARRATION

After
narrating this passage, discuss the following questions:

Why
was Dion so enthusiastic about bringing Plato to meet Dionysius? Why
do you think the relationship between Plato and Dionysius didn't really
get off the ground? Has anything like that ever happened to you?

Explain
the humor in Dionysius' comment that "if he be a just man, he shall be
as happy to be a slave, as a freeman."

What
does it say about Dion's character and reputation that Dionysius still
respected and trusted him after the Plato incident?

LESSON
2

Introduction:

In
the first reading, we met Dionysius the elder. When he died, he
left
his son Dionysius as his successor, and state affairs somewhat
tangled. If you've read Plutarch's life of Poplicola, you may
remember
that Poplicola was respected enough that he had a strong voice in Roman
politics even before he was chosen to be consul. In the same way,
Brutus was so respected by those around him that his leadership was
essential to the plot to assassinate Julius Caesar. Dion's serious
mindset and lifestyle do not please everyone; however, he
continues
to be respected and listened to in the government of Syracuse.

Vocabulary:

humour -
moods, whimsavarice -
greed, ambitionimpair -
(noun) an insulttrumpery
and dissolute pastimes -
nonsense; worthless amusementsdivers
of his very friends and familiars -
several of his friends and associates

Text:

In
the first council and assembly held by his friends, to consult about
the state and affairs of the younger Dionysius, Dion moved matter so
necessary and profitable for that present time, that by his wisdom he
showed they were all but children, and by his bold and frank speech,
made them know that they were but slaves of the tyranny: because they
beastly and cowardly gave such counsel and advice, as might best please
and feed the young tyrant's humour. But he made them most to
wonder at
him, when they fearing above all other things, the danger Dionysius'
state was in, by reason of Carthage, he did promise them, that if
Dionysius would have peace, he would then go forthwith into Africa, and
find the means honourably to quench the wars: or if otherwise he better
liked of war, that he would furnish him at his own proper costs and
charges, fifty galleys ready to row.

Dionysius
wondered greatly at the noble mind of Dion, and thanked him much for
the goodwill he bore unto him, touching his estate. But all men else
taking Dion's noble offer to be a reproach of their avarice, and. his
credit and authority an impair unto theirs, they presently upon this
liberal offer took occasion to accuse him, not sparing any reproachful
words against him, to move Dionysius to be offended with him. For they
complained of him, and said that he cunningly practised to possess the
tyranny, making himself strong by sea, going about by his galleys
to
make the tyranny fall into the hands of the children of Aristomache his
sister.

But
the chiefest cause of all why they did malice and hate him, was his
strange manner of life: that he neither would keep company with them,
nor live after their manner. For they that from the beginning were
crept in favour and friendship with this young evil brought up tyrant
[Dionysius II], by flattering of him, and feeding him with vain
pleasures, studied for no other thing, but to entertain him in love
matters, and other vain exercises, as to riot and banquet, to keep
light women company, and all such other vile vicious pastimes and
recreations... sometime he would be three days together without
intermission, still banqueting and drunk: and all that time his court
gates were kept shut unto grave and wise men, and for all honest
matters, and was then full of drunkards, of common plays, dancings,
masques, and mummeries, and full of all such trumpery and dissolute
pastimes.

And
therefore Dion undoubtedly was much envied of them, because he gave
himself to no sport nor pleasure: whereupon they accused him, and
misnamed his virtues vices, being somewhat to be resembled unto them.
As in calling his gravity, pride: his plainness and boldness in his
oration, obstinacy: if he did persuade them, that he accused them: and
because he would not make one in their fond pastimes, that therefore he
despised them. For to say truly, his manners by nature had a certain
haughtiness of mind and severity, and he was a sour man to be
acquainted with: whereby his company was not only troublesome, but also
unpleasant to this younger Dionysius, whose ears were so fine, that
they could not away to hear any other thing but flattery.

And
furthermore, divers of his very friends and familiars, that did like
and commend his plain manner of speech and noble mind, they did yet
reprove his sternness, and austere conversation with men. For it seemed
unto them, that he spoke too roughly, and dealt overhardly with them
that had to do with him, and more than became a civil or courteous man.
And for proof hereof, Plato himself sometime wrote unto him (as if he
had prophesied what should happen) that he should beware of obstinacy,
the companion of solitariness, that bringeth a man in the end to be
forsaken of everyone. This notwithstanding, they did more reverence him
at that time, than any man else, because of the state and government,
and for that they thought him the only man that could best provide for
the safety and quietness of the tyranny, the which stood then in tickle
state.

Narration
and Discussion:

Explain
what this means: Dion criticized the men of the assembly "because
they beastly and cowardly gave such counsel and advice, as might best
please and feed the young tyrant's humor." Why would that make
them
beastly and cowardly? What kind of counsel and advice does Dion
prefer
to give? Which way shows more true loyalty? You will find
many
sayings about this in the book of Proverbs. Here is one to get
you
started: "He that saith unto the wicked, Thou art righteous; him
shall the people curse, nations shall abhor him: But to them that
rebuke him shall be delight, and a good blessing shall come upon
them."
(Prov. 24:24-25)

How
does Dion's cold, serious manner sometimes work against his wisdom,
loyalty and generosity? The "friends" of Dionysius are insulted
by his
reluctance to join in their parties and way of life; they basically
call him a snob. Does he really think he is too good to hang
around
with them? How might this be an issue for Christians today? How would
you deal with this if you were Dionysius, or in your own life? (Where
do you draw the line?) Here's an even tougher one to think
about:
what would Jesus do? (Remember that some people accused him of
going
to too many parties and drinking too much wine.)

Give a
character sketch of Dionysius II so far.

Lesson
3

INTRODUCTION:

If
you were bringing up a prince, how would you teach him to be a good and
wise ruler? (Discuss this.) Dionysius the elder apparently did few or
none of these things. He brought up his son to be self-centered,
fearful, useless and powerless; to have no love for learning and to
care only for entertainment. (It was a good way of making sure
that he
stayed in the background.) Seeing this, Dion pushes young
Dionysius
to bring Plato back to Syracuse, and hopes that this attempt to plant
seeds of wisdom will be more successful than the attempt he made with
his father. Can a tyrant's heart be changed by teaching him
geometry? Dion is determined to find out.

VOCABULARY:

There
is a lot of difficult vocabulary in this passage. Much of it can
be
figured out by the context or by definitions that are given in the text
(democratia, aristocratia). My suggestion would be to go over
just a
few of these beforehand, and then to come back and look up anything
that still isn't clear.

liberal
sciences - the
study of philosophy, natural science, mathematics etc. such as Dion had
studied with Platoframe
him to a civil life - to
teach him to live a more virtuous lifea
feeling and conceit of himself - a
belief in his own powerhe
would go near to enter into practice - he
would interfere with his father's rule, try to take on power and act
himselfsuffer -
allowtimorous -
fearfulmarred -
spoiled, ruinedthe
prince of all philosophers -
Platograft
in him - put
into his headvehement
-
stronghistoriographer - an
official writer of history (perhaps hired by the court)dissolute
and licentious -
unrestrained, immoralseigniory -
rule, lordship

TEXT:

Now
Dion knew well enough, that he was not so well taken and esteemed
through the goodwill of the tyrant, as against his will, and for the
necessity of the state and time.

So
Dion supposing that ignorance and want of knowledge in Dionysius was
the cause, he devised to put him into some honest trade or exercise,
and teach him the liberal sciences, to frame him to a civil life, that
thenceforth he should no more be afraid of virtue, and should also take
pleasure and delight in honest things. For Dionysius of his own
nature, was none of the worst sort of tyrants, but his father fearing
that if he came once to have a feeling and conceit of himself, or that
he companied with wise and learned men, he would go near to enter into
practice, and put him out of his seat, he ever kept him locked up in a
chamber, and would suffer no man to speak with him. Then the younger
Dionysius having nothing else to do, gave himself to make little
chariots, candlesticks, chairs, stools, and tables of wood. [Plutarch
describes how the elder Dionysius feared and mistrusted everyone to the
point that he wouldn't allow his own barber to use scissors on his
head.]

Dion
therefore seeing (as we have said) the younger Dionysius clean marred,
and in manner cast away for lack of good education, persuaded him the
best he could to give himself unto study, and by the greatest entreaty
he could possibly make, to pray the prince of all philosophers to come
into Sicily. And then when through his entreaty he were come, that he
would refer himself wholly unto him, to the end that reforming his life
by virtue and learning, and knowing God thereby (the best example
that
can be possible, and by whom all the whole world is ruled and governed,
which otherwise were out of all order and confused), he should first
obtain great happiness to himself, and consequently unto all his
citizens also, who ever after through the temperance and justice of a
father, would with goodwill do those things, which they presently
unwillingly did for the fear of a lord, and in doing this, from a
tyrant he should come to be a king.

Dion
oftentimes rehearsing these exhortations unto Dionysius, and otherwhile
interlacing between, some reasons he had learned of Plato, he graft in
him a wonderful, and as it were a vehement desire to have Plato in his
company, and to learn of him. So sundry letters came from Dionysius
unto Athens, divers requests from Dion, and great entreaty made by
certain Pythagorean philosophers, that prayed and persuaded Plato to
come into Sicily, to bridle the light disposition of this young man, by
his grave and wise instructions: who without regard of reason, led a
dissolute and licentious life.

But
Dion's enemies fearing the change and alteration of Dionysius, they
persuaded him to call Philistus the historiographer home again from
banishment, who was a learned man, and had been brought up and
acquainted with the tyrant's fashions: to the end he should serve as a
counterpiece, to withstand Plato and his philosophy. Philistus
no
sooner returned, but he stoutly began to defend the tyranny: and others
in contrary manner, devised accusations to the tyrant against Dion,
accusing him that he had practised with Theodotes and Heraclides, to
overthrow the tyranny of Dionysius. For Dion, in my opinion, hoped by
Plato's coming to bridle and lessen a little the overlicentious and
imperious tyranny of Dionysius, and thereby to frame Dionysius a wise
and righteous governor. But on the other side, if he saw he would not
follow his counsel, and that he yielded not to his wise instructions,
he then determined to put him down, and to bring the government of the
commonwealth into the hands of the Syracusans: not that he allowed of
democratia (to wit, where the people govern) but yet certainly
thinking that democratia was much better than the tyranny, when they
could not come unto aristocratia, to wit, the government of a few of
the nobility.

Now
things being in this state, Plato arrived in Sicily, where he was
marvellously received and honoured by Dionysius. For when he landed on
the shore, leaving his galley that brought him: there was ready for him
one of the king's rich and sumptuous chariots to convey him to the
castle: and the tyrant made sacrifice to give the gods thanks for his
coming, as for some wonderful great good hap chanced unto his
seigniory. Furthermore, the wonderful modesty and temperance that was
begun to be observed in feasts and banquets, the court clean changed,
and the great goodness and clemency of the tyrant in all things, in
ministering justice to every man, did put the Syracusans in great good
hope of change, and every man in the court was very desirous to give
himself to learning and philosophy. So that, as men reported, the
tyrant's palace was full of sand and dust, with the numbers of students
that drew plates and figures of geometry.

NARRATION
AND DISCUSSION

"From
a tyrant he should come to be a king." What does this mean;
wasn't
Dionysius a king already? For discussion of true kingship: look
up Proverbs
31:3-9.

An
interesting choice of words here: "But on the other side, if he
saw he
would not follow his counsel, and that he yielded not to his wise
instructions, he then determined to put him down, and to bring the
government of the commonwealth into the hands of the Syracusans" How
does this remind you of the story of Brutus?

Dionysius
the elder had little use for Plato's philosophy. How did
Dionysius the
younger react? This would be a wonderful scene to illustrate, or
maybe
to act out. You could write or act out a scene between two men in
the
court, discussing the strange change that has come over Dionysius the
"party animal"; or write a letter from one character to another
discussing the same thing. Or pretend you are Dionysius
explaining to
his court that from now on there are going to be a few changes...

(Cultural
research note: why did the sudden fixation with math cause the palace
to be so full of sand and dust?)

Why
did Dion's enemies fear the change and alteration in Dionysius? Do you think the change will stick? Why or why not?

An
essay or debate topic for older students:
Some
people say that the key to improving everyone's lives, cutting down on
crime and poverty etc., is education. Do you think it's true that
sin
comes out of ignorance? Can giving people a better education
change
society?

Lesson
4

INTRODUCTION:

Have
you ever read any Agatha Christie murder mysteries? The motive
behind
the crimes in her books is usually a common human emotion taken to
extremessuch as jealousy of another person, wanting something that
belongs to someone else, wanting to hang on to power. Those
emotions
are the same throughout human history, and they can cause the same
amount of trouble whether the setting is 300 BC or 2003 AD.

This
passage has a lot to say about the jealousy of Dionysius the younger
and his demands for love, respect and power. Ironically, his
decision
to send Dion into exile gives Dion an increase in all those things,
while Dionysius becomes increasingly insecure and out of control.

VOCABULARY:

hugger
mugger -
secretsophister - can
mean a professional teacher of philosophy; can also mean an unsound
reasonerCarthagean -
ancient city-state in North Africa
burdening
him to have practised with the Carthaginians - accusing him of
having plotted with the Carthaginianspinnacea -
light sailing vesselPeloponnesusa - peninsula forming the southern part of Greecehe
became in love with him -
this is not meant in the romantic sense, more in a sense of friendship
(although a very jealous, obsessive friendship)incensed -
furiousto
allege many wise sayings -
Dionysius keeps quoting things he learned from Plato

TEXT:

And
therefore they now began, not one by one, nor in hugger mugger, but all
of them with open mouth together to accuse Dion: and said, that it was
easy to be seen, how he charmed and enchanted Dionysius through Plato's
eloquence, to make him willing to resign his government, because he
[Dion] would transfer it to the hands of the children of his sister
Aristomache. Others seemed to be offended, for that the Athenians
[previously] having come before into Sicilia with a great army, both by
sea and land, they were all lost and cast away, and could not win the
city of Syracusa: and that now by one only sophister, they utterly
destroyed and overthrew the empire of Dionysius, persuading him to
discharge the ten thousand soldiers he had about him for his guard, to
forsake the four hundred galleys, the ten thousand horsemen, and as
many more footmen, to go to the Academy to seek an unknown happiness
never heard of before, and to make him happy by geometry.

By
suchlike accusations and wicked tongues, Dionysius began first to
mistrust Dion, and afterwards to be openly offended with him, and to
frown upon him. In the meantime they brought letters Dion wrote
secretly unto the governors of the city of Carthage, willing them that
when they would make peace with Dionysius, they should not talk with
him unless he [Dion] stood by: assuring them that he would help them to
set things in quietness, and that all should be well again. When
Dionysius had read these letters with Philistus, and had taken his
advice and counsel what he should do, as Timaeus said, he deceived Dion
under pretence of reconciliation, making as though he meant him no
hurt, and saying that he would become friends again with him. So he
brought Dion one day to the sea side under his castle, and showed him
these letters, burdening him to have practised with the Carthaginians
against him. And as Dion went about to make him answer, to clear
himself, Dionysius would not hear him, but caused him to be taken up as
he was, and put into a pinnace, and commanded the mariners to set him
a-land upon the coast of Italy.

Dionysius
gave his friends and the women of his palace comfortable words, telling
them that he had not banished him, but was contented that he should
absent himself for a time: being afraid, that in his sudden angry mood
he might peradventure be compelled to do him some worse turn if he
remained, because of his obstinacy and self-will. Furthermore, he gave
unto Dion's friends two ships, to carry as much goods, money, and as
many of Dion's servants as they would, and to convey them unto him unto
Peloponnesus.

But
now concerning Plato: when Dion was exiled, Dionysius caused him to be
lodged in his castle, and by this means craftily placed, under cloak of
friendship, an honourable guard about him, because he should not return
into Greece to seek Dion, to tell him of the injury he had done unto
him. Howbeit Dionysius often frequenting his company (as a wild beast
is made tame by company of man), he liked his talk so well, that he
became in love with him, but it was a tyrannical love. For he would
have Plato to love none but him, and that he should esteem him above
all men living, being ready to put the whole realm into his hands, and
all his forces, so that he would think better of him, than of
Dion. In
a moment he would suddenly fall out with him, and straight again become
friends, and pray him to pardon him.

In
the meantime fell out war, and thereupon he sent Plato again away,
promising him that the next spring he would send for Dion home. But he
broke promise therein, and yet sent [Dion] his revenues: and prayed
Plato to pardon him, though he had not kept promise at his time
appointed. For he alleged the war was the cause, and that so soon as he
had ended his war, he would send for Dion: whom in the meantime he
prayed to have patience and not to attempt any stir or alteration
against him, nor to speak evil of him among the Grecians.

This
Plato sought to bring to pass, and brought Dion to study philosophy,
and kept him in the Academy at Athens. [A man named] Speusippus kept
him company, and was continually with him, more than any other friend
he had in Athens, through Plato's counsel: who to soften and recreate
Dion's manners, gave him the company of some pleasant conceited man,
knowing that this Speusippus could modestly observe time and place to
be pleasant and merry. [Plutarch tells how Dion also went to see the
other cities of Greece, and grew to be generally beloved and esteemed
of all men there; he was even made an honorary Spartan.]

But
Dionysius being incensed with envy against him, and fearing the
goodwill the Grecians bore him: he kept back his revenue, and would no
more send it him, and ceased all his goods, the which he gave to his
receivers to keep. Furthermore, because he would clear himself of the
infamy he had got amongst the philosophers for
.Plato's sake, he sent for divers wise and learned men, and vainly
coveting to excel them all in wisdom, he was driven improperly, and out
of time, to allege many wise sayings he had learned of Plato. Thereupon
he began again to wish for him, and to condemn himself, for that he had
no wit to use him well when he had him at his commandment, and that he
had not heard so much as he should have done of him: and like a tyrant
as he was, madly carried away with light desires, and easily changing
mind from time to time, a sudden vehement desire took him in the head,
to have Plato again. So he sought all the means and ways he could
devise, to pray Archytas the Pythagorean philosopher to tell him, that
he might boldly come, and to be his surety unto him for that he would
promise him: for first of all, they were acquainted together by his
means. Therefore Archytas sent thither Arthidamus the philosopher.
Dionysius also sent certain galleys, and some of his friends thither,
to pray Plato to come to him: and he himself wrote specially, and
plainly, that it should not go well with Dion, if Plato came not into
Sicilia: but if he would be persuaded to come, that then he would do
what he would have him.

NARRATION
AND DISCUSSION

After
narrating this passage, discuss one or more of the following questions:

Discuss
what makes up a healthy friendship, and compare it to the
Dionysius-Plato relationship. Why did Dionysius send Plato
away? Why
did he want him back again? Why did he find himself constantly
quoting
Plato to the other "wise and learned men" that he brought in to take
Plato's place? (Was he just trying to show off?)

How
did Dionysius try to excuse his actions in sending Dion into exile, and
to assuage his feelings of guilt?

What
has happened to Dion in Athens? Do you think his manners really
changed so much in Greece, or is it possible that the culture there was
more accepting of his serious nature? What do you think it could
mean
in the future for him that he has won the goodwill of the Greeks?

Lesson
5

INTRODUCTION:

Dionysius
is a man of many insincere faces. Plato finally accepts his
invitation
to return to Syracuse (Dionysius threatens Dion into helping to
persuade him). But it doesn't seem clear exactly what
Dionysius does
want with Plato. He welcomes him as a friend, offers to pay him
well
and even exempts him from the routine searches and palace metal
detectors. But when Plato asks too many questions about Dion's
absence, Dionysius (like his father) becomes vengeful and endangers
Plato's life by forcing him to move in with his soldiers (who find
Plato a threat). In the meantime, he has sold off Dion's goods
and
pocketed the money. One of Plato's friends arrives to take him
back
to Athens, and suddenly Dionysius is again a charming host: "Do you
really have to be leaving so soon?"

Then
Dionysius does something so throughly rotten that even Dion agrees it
is time to prepare for a war.

VOCABULARY:

affiance - a
pledging of faithto
move him again of Dion - to
try to persuade him again to bring Dion backcovertly -
secretlydissembled -
concealed one's true feelingsprognosticate -
foretellsilver
talent - a
certain amount of moneymade
port sale -
sold offPlato....lay
the next court to his palace -
Plato had rooms near the king's palaceupon
his word and caution -
(Plato came) at the king's invitation and under his protectionthis
one thing only so darkly -
this one matter said in such a way that only Dionysius could understand
itlevy
men by other mens' means -
hire soldiers, raise an army using other mens' money

TEXT:

Now
Plato being arrived in Sicilia, he made Dionysius a great joyful man,
and filled all Sicilia again with great good hope: for they were all
very desirous, and did what they could, to make Plato overcome
Philistus and the tyranny, with his philosophy. The women of
Dionysius' court did entertain Plato the best they could: but above
all, Dionysius seemed to have a marvellous trust and affiance in him,
and more than in any other of all his friends. For he suffered
Plato
to come to him without searching of him, and oftentimes offered to give
him a great sum of money: but Plato would take none of it. Therefore
Aristippus Cyrenian being at that time in the tyrant's court in
Sicilia, said that Dionysius bestowed his liberality surely. 'For, to
us that ask much he giveth little, and much unto Plato that requireth
nothing.' After Dionysius had given Plato his welcome, he [Plato] began
to move him again of Dion. Dionysius on the other side, at the
first
did use him with fine delays, but afterwards he showed himself angry
indeed: and at length fell out with Plato, but yet so covertly, that
others saw it not. For Dionysius dissembled that, and otherwise
in all
other things he did him as much honour as he could devise, practising
thereby to make him to forsake Dion's friendship.

Now
Plato found him at the first, that there was no trust to be given to
his words, and that all were but lies and devises he either said or
did: howbeit he kept it to himself, and ever patiently bore all things,
hoping for the best, and made as though he believed him. They too
thus
finely dissembling with each other, thinking to deceive all men, and
that none should understand their secrets: Helycon Cyzicenian, one of
Plato's friends, did prognosticate the eclipse of the sun. The
same
falling out as he had prognosticated, the tyrant esteemed marvellously
of him, and gave him a silver talent for his labour. Then
Aristippus
sporting with other philosophers, said he could tell them of a stranger
thing to happen than that. So when they prayed him to tell them
what
it was: 'I do prognosticate,' said he, 'that Plato and Dionysius will
be enemies ere it be long.' In the end it came to pass, that Dionysius
made port sale of all Dion's goods, and kept the money to himself, and
lodged Plato that before lay the next court to his palace, among the
soldiers of his guard, whom he knew maliced him [Plato] of long time,
and sought to kill him, because he did persuade Dionysius to leave his
tyranny and to live without his guard.

Plato
being in this instant danger, Archytas sent ambassadors forthwith unto
Dionysius, in a galley of thirty oars, to demand Plato again: declaring
that Plato came again to Syracusa, upon his word and caution. Dionysius to excuse himself, and to show that he was not angry with him
at his departure nom him, he made him all the great cheer and feasts he
could, and so sent him home with great shows of goodwill. One day
among the rest, he said unto Plato: 'I am afraid, Plato,' said he,
'that thou wilt speak evil of me, when thou art among thy friends and
companions in the Academy.' Then Plato smiling, answered him again:
'The gods forbid that they should have such scarcity of matter in the
Academy, as that they must needs talk of thee.' Thus was Plato's
return, as it is reported, although that which he himself writeth
agreeth not much with this report.

These
things went to Dion's heart, so that shortly after he showed himself an
open enemy unto Dionysius, but specially when he heard how he had
handled his wife. Plato under covert words, sent Dionysius word
of it
by his letters. And thus it was. After Dion was exiled,
Dionysius
returning Plato back again, he willed him secretly to feel Dion's mind,
whether he would not be angry that his wife should be married to
another man: because there ran a rumour abroad (whether it were true,
or invented by Dion's enemies) that he [Dion] liked not his
marriage,
and could not live quietly with his wife. Therefore when Plato
was at
Athens, and had told Dion of all things, he wrote a letter unto
Dionysius the tyrant, and did set all other things down so plainly,
that every man might understand him; but this one thing only so darkly,
that he alone and none other could understand him, but him to whom he
had written: declaring unto him, that he had spoken with Dion about the
matter he wrote of, and that he did let him understand he would be
marvellous angry, if Dionysius did it. So at that time, because
there
was great hope of reconciliation between them, the tyrant did nothing
lately touching his sister [Dion's wife], but suffered her still to
remain [living] with Dion's son. But when they were so far out,
that
there was no more hope to return in favour again, and that he had also
sent home Plato in disgrace and displeasure, then he married his sister
Arete (Dion's wife) against her will, unto one of his friends called
Timocrates.

Dion
from thenceforth disposed himself altogether unto war, against Plato's
counsel and advice: who did his best endeavour to dissuade him from it,
both for the respect of Dionysius' good entertainment he had given him,
as also for that Dion was of great years. Howbeit on the other
side,
Speusippus, and his other friends did provoke him unto it, and did
persuade him to deliver Sicilia from the slavery and bondage of the
tyrant, the which held up her hands unto him, and would receive him
with great love and goodwill. For whilst Plato lay at Syracusa,
Speusippus keeping the citizens company more than Plato did, he knew
their minds better than he. For at the first they were afraid to
open
themselves unto him [Speusippus], and frankly to speak what they
thought, mistrusting he was a spy unto the tyrant, sent amongst them to
feel their minds: but within a short time they began to trust him, and
were all of one mind, for they prayed and persuaded Dion to come, and
not to care otherwise for bringing of ships, soldiers nor horses with
him, but only to hire a ship, and to lend the Sicilians his body and
name against Dionysius. Speusippus reporting these news unto
Dion, did
put him in good heart again: whereupon he began secretly to levy men by
other men's means, to hide his purpose and intent.

NARRATION
AND DISCUSSION:

After
narrating this passage, discuss these lines:

"Dionysius
on the other side, at the first did use him with fine delays, but
afterwards he showed himself angry indeed: and at length fell out with
Plato, but yet so covertly, that others saw it not. For Dionysius
dissembled that, and otherwise in all other things he did him as much
honour as he could devise, practising thereby to make him to forsake
Dion's friendship."

"Using
him" is perhaps a significant phrase here. Explain how Dionysius
uses
people to get what he wants (although he may change his mind several
times about what he wants). Does it seem that he is actually
getting
away with this? How does this attitude toward people (objects to
be
manipulated) contrast with a Christian viewpoint?

Lesson
6

Introduction:

Dion
prepares for war against Dionysius by hiring as many mercenary soldiers
as he can; the plan is to take them to Syracuse and use them to raise
up a Syracusan army. The soldiers are not overly enthusiastic
about
this mission at first; they believe that this is just a private grudge
match between Dion and the king. But when Dion promises them that
they
will be captains over the Syracusans, and they realize that he has the
support of wealthy and powerful friends, they seem to catch the spirit
of the thing; especially with the help of some "good omens" like an
eclipse. They head off for Sicily and, after a little trouble
with the
wind, manage to land in a city held by the Carthaginians and governed
by a friend of Dion's.

Vocabulary:

mercenary -
fighting for a cause merely for pay or other remunerationZacynthe - (in
Greek, Zakynthos) a Greek island, off the west coast of Greece,
now called Zantecorselet -
defensive armor for the torsopoop - a
superstructure at the stern of a vesselpartisan - a
long axelike weapon, something like a halberd; picture here:
http://www.kismeta.com/diGrasse/XVIStaff.htmluff -
sailing term: to set the helm of a vessel in such a way as to bring the
head of the vessel into the wind

Text:

The
place where they appointed to meet, was the Isle of Zacynthe, where
they levied all their soldiers, that were not above eight hundred in
all, but all of them brave soldiers, and valiant men, and excellently
well trained in wars: and to conclude, such lusty men, as would
encourage all the army Dion hoped of at his arrival in Sicily, to fight
like valiant men with them.

These
hired soldiers, the first time that they understood it was to go into
Sicilia, to make war with Dionysius, they were amazed at the first, and
misliked the journey, because it was undertaken rather of malice and
spite that Dion had to be revenged, than otherwise of any good cause or
quarrel, who having no better hope, took upon him desperate and
impossible enterprises. Therefore the soldiers were offended with their
captains that had pressed them, because they had not told them of this
war before. But after that Dion by a notable oration had told them, how
tyrannies have evil foundations, and are subject unto ruin, and that he
led them not into Sicilia so much for soldiers, as he did to make them
captains of the Syracusans, and the other Sicilians, who of long time
desired nothing more than occasion to rise. And when after him also
Alcimenes (a companion with him in this war, and the chiefest man of
all the Achaians, both for nobility and estimation) did speak unto them
in like manner, then they were all contented to go whither they would
lead them. It was then in the heart of summer, and the wind blew called
the Grecian wind, the moon being at the full, and Dion having prepared
to make a sumptuous sacrifice unto the god Apollo, he led all his men
armed with white corselets in procession into the temple: and after the
sacrifice done, he made them a feast in the park or show place of the
Zacynthians. There the tables were laid, and the soldiers wondered to
see the great state and magnificence of the great number of pots of
gold and silver, and such other furniture and preparation as passed a
private man's wealth, then they thought with themselves, that a man
being so old, and lord of so great a good, would not attempt things of
such danger, without good ground, and great assurance of his friends'
aid and help.

But
after his oblations of wine, and common prayers made to the gods at
feasts, suddenly the moon eclipsed. Dion thought it not strange to see
an eclipse, considering the revolutions of the eclipses, and knowing
very well it is a shadow that falleth upon the body of the moon,
because of the direct interposition of the earth betwixt her and the
sun. But because the soldiers that were afraid and astonished withal,
stood in need of some comfort and encouragement, Miltas the soothsayer
standing up in the midst amongst them, said unto them: 'My fellow
soldiers, be of good cheer, and assure yourselves that we shall
prosper: for God doth foreshow us by this sight we see, that some one
of the chiefest things now in highest place and dignity shall be
eclipsed. And at this present time what thing carrieth greater glory
and fame, than the tyranny of Dionysius? Therefore you must think, that
so soon as you arrive in Sicilia, yourselves shall put out his light
and glory.' This interpretation of the eclipse of the moon, did Miltas
the soothsayer make, before all the whole company.

But
touching the swarm of bees that lighted on the poop of Dion's ship, he
told him and his friends privately, that he was afraid his acts which
should fall out famous and glorious, should last but a while, and
flourishing a few days, would straight consume away. It is reported
also, that Dionysius in like manner had many strange signs and
wonderful tokens from above. Among others, there came an eagle that
snatched the partisan out of the soldiers' hands, and carried it quite
away with her, and then let it fall into the sea. The sea also beating
against the walls of the castle, was as sweet to drink a whole day
together, as any conduit or running water: as those that tasted of it,
found it true. Furthermore, a sow farrowed pigs that lacked no parts of
the body, but only their ears. This the soothsayers said did signify
rebellion, and disobedience of his subjects: and that the citizens
would no more hear him, nor obey his tyranny. Furthermore, they told
also, that the sweetness of the salt water prognosticated to the
Syracusans, change of cruel and evil time unto good and civil
government: and that the eagle, Jupiter's minister, and the partisan,
the mark and token of the kingdom and empire, did betoken that Jupiter
the chief of all gods had determined to destroy and put down the
tyranny. Theopompus reporteth this matter thus.

So
Dion's soldiers were embarked into two great ships of burden, and
another third ship that was not very great, and two pinnaces with
thirty oars followed them. For their armour and weapon, beside those
the soldiers had, he carried two thousand targets, a great number of
bows and arrows, of darts, of pikes, and plenty of victuals: that they
should lack nothing all the time they were upon the sea, considering
that their journey stood altogether at the courtesy of the winds and
sea, and for that they were afraid to land, understanding that
Philistus rode at anchor in the coast of Apulglia, with a fleet of
ships that lay in wait for their coming. So having a pleasant gale of
wind, they sailed the space of twelve days together, and the thirteen
day they came to the foreland of Sicilia called Pachynus. There the
pilot thought it best they should land presently: for if they willingly
luffed into the sea, and lost that point, they were sure they should
lose also many nights and days in vain in the midst of the sea, being
then summer time; and the wind at the south. But Dion being afraid to
land so near his enemies, he was desirous to go further, and-so passed
by the foreland of Pachynus. Then the north wind rose so big and great,
that with great violence it drove back their ships from the coast of
Sicilia. Furthermore, lightning and thunder mingled withal (because it
was at that time when the star Arcturus beginneth to show) it made so
terrible a tempest, and poured down such a sore shower of rain upon
them, that all the mariners were amazed withal, and knew not whither
the wind would drive them: till that suddenly they saw the storm had
cast them upon the Isle of Cercina (which is on the coast of Libya),
and specially where it is most dangerous to arrive for the rocks, for
their ships were like to have run upon them, and to have made
shipwreck. But with much ado they bore off the ships with the great
long poles, and wandered up and down the sea, not knowing whither they
went, until the storm ceased. Then they met a ship, whereby they knew
that they were in the flat, which the mariners call the heads of the
great Syrte. Thus they wandering up and down, being marvellous angry
that the sea was calm, there rose a little South wind from the land,
although they least looked for any such wind at that time, and little
thinking it would so have changed: but seeing the wind rise bigger and
bigger, they packed on all the sails they had, and making their prayers
unto the gods they crossed the sea, and sailed from the coast of Libya
directly unto Sicily, and had the wind so lucky, that at the fifth day
they were near unto a little village of Sicilia, called Minoa, the
which was subject to the Carthaginians.

Synalus
Carthaginian, being at that time captain and governor of the town of
Minoa, and Dion's friend, was there by chance at that present, who
being ignorant of his enterprise and coming, did what he could to keep
Dion's soldiers from landing. But they notwithstanding suddenly leapt
a-land armed, but slew no man. For Dion had commanded them the
contrary, for the friendship he bore the captain: and they following
the townsmen hard that fled before them, entered the town, hand over
head amongst them, and so won the market-place. When both the captains
met, and that they had spoken together, Dion redelivered the town into
Synalus' hands again, without any hurt or violence offered him. Synalus
on the other side did endeavour himself all he could to make much of
the soldiers, and help Dion to provide him of all things necessary.

Narration
and Discussion:

Why
were the mercenary soldiers at first reluctant to take part in Dion's
"adventure"? (Think about what their reasons were for fighting.)
How
did Dion convince them that they would have a good chance of success?

Write
a dialogue between Synalus and Dion as if you were writing a scene in a
play.

LESSON 7: On a
Roll

Summary:

Dion
and his army, having landed on Sicily (Sicilia) and feeling a little
tired and "seabeaten," discover a fact that instantly re-energizes
them: Dionysius is out of the country. Rumours of their march
towards
Syracuse reach Timocrates, who has been left in charge, but his
panic-stricken letter to Dionysius ends up being eaten by
mistake. The
coincidences and good omens continue to pile up until Timocrates flees
in fear and Dion marches in to liberate the city.

Vocabulary:

four
score sail -
eighty shipssuperfluous -
extralacked
no goodwill to rebel - it
wasn't that they weren't wanting to rebel against Dionysius, but they
weren't sure if this was really their opportunityportmanteau - bag
(literally, cloak carrier)advertisement -
warningpopular
state - a
state governed by or belonging to the people

Text:

But
this did most of all encourage the soldiers, because Dionysius at their
arrival, was not then in Sicilia: for it chanced so, that not many days
before he went into Italy, with four score sail. Therefore when Dion
willed them to remain there a few days to refresh themselves, because
they had been so sore seabeaten a long time together, they themselves
would not, they were so glad to embrace the occasion offered them, and
prayed Dion to lead them forthwith to Syracusa. Dion leaving all his
superfluous armour and provision in the hands of Synalus, and praying
him to send them to him when time served, he took his way towards
Syracusa.

So
by the way, two hundred horsemen of the Agrigentines, which dwell in
that part called Ecnomus, came first to join with him, and after them,
the Geloians. The rumour of their coming ran straight to Syracusa.
Thereupon Timocrates that had married Arete, Dion's wife and Dionysius
the father's sister [an error?should be his daughter?], and unto whom
Dionysius the younger had left the charge and government of all his men
and friends in the city, he presently dispatched a post with
letters,
to advertise Dionysius of Dion's coming. He himself also in the
meantime had taken such order, that there rose no tumult nor mutiny in
the city, though they all of them lacked no goodwill to rebel: but
because they were uncertain whether this rumour was true or false,
being afraid, every man was quiet.

Now
there chanced a strange misfortune unto the messenger, that carried the
letters unto Dionysius. For after he had passed the strait, and that he
was arrived in the city of Rheggio of Italy's side, making haste to
come to the city of Caulonia, where Dionysius was, he met by the way
one of his acquaintance that carried a mutton but newly sacrificed.
This good fellow gave him a piece of it, and the messenger spurred away
with all the speed he could possible. But when he had ridden the most
part of the night, he was so weary and drowsy for lack of sleep, that
he was driven to lie down. So he lay down upon the ground, in a wood
hard by the highway. The savour of this flesh brought a wolf to him,
that carried away the flesh and the portmanteau it was wrapped in, and
in the which also were his letters of advertisement, which he carried
unto Dionysius. When he awoke out of his sleep, and saw that his
portmanteau was gone, he enquired for it, and went wandering up and
down a long time to seek it: howbeit all in vain, for he could never
find it. Therefore he thought it was not good for him to go to the
tyrant without his letters, but rather to flee into some unknown place
where nobody knew him. Thus overlate received Dionysius
advertisement
by others of this war, which Dion made in Sicilia.

In
the meantime, the Camarinians came and joined with Dion's army, in the
highway towards Syracusa: and still there came unto him also a great
number of the Syracusans that were up in arms, which were got into the
field. On the other side, certain Campanians and Leontines, which were
got into the castle of Epipoles with Timocrates, of purpose to keep it,
upon a false rumour Dion gave out (and which came unto them) that he
would first go against their towns, they forsook Timocrates, and went
to take order to defend their own goods. Dion understanding that, being
lodged with his army in a place called Macrae, he presently removed his
camp being dark night, and marched forward till he came unto the river
of Anapus, which is not from the city above ten furlongs off: and there
staying a while, he sacrificed unto the river, and made his prayer, and
worshipped the rising of the sun. At the selfsame instant also, the
soothsayers came and told him, that the gods did promise him assured
victory. And the soldiers also seeing Dion wear a garland of flowers on
his head, which he had taken for the ceremony of the sacrifice: all of
them with one self goodwill, took every man one of them (being no less
than five thousand men that were gathered together by the way, and but
slenderly armed with such things as came first to hand, howbeit
supplying with goodwill their want of better furniture and armour), and
when Dion commanded them to march, for joy they ran, and encouraged one
another with great cries, to show themselves valiant for recovery of
their liberty.

Now
for them that were within the city self of Syracusa, the noblemen and
chief citizens went to receive them at the gates in their best gowns.
The common people on the other side ran and set upon them that took
part with the tyrant, and spoiled them that were called the
prosagogides (as much to say, the common promoters of men), the
detestablest villains, hateful to the gods and men. For they like
sycophants and busy tale bearers, would jet up and down the city, and
mingle among the citizens, having an ear in every man's matter, being
full of prittle prattle, and busy-headed, to know what every man said
and did, and then to go carry it to the tyrant. These men were they
that had their payment first of all, for they killed them with dry
blows, beating them to death with staves.

When
Timocrates could not enter into the castle with them that kept it, he
took his horseback, and fled out of the city, and flying made all men
afraid and amazed where he came, enlarging Dion's power by his report,
because it should not seem that for fear of a trifle, he had forsaken
the city. In the meantime, Dion came on towards the city with his men,
and was come so near, that they might see him plainly from the city,
marching foremost of all, armed with a fair bright white corselet,
having his brother Megacles on his right hand of him, and Callippus
Athenian on the left hand, crowned with garlands of flowers: and after
him also there followed a hundred soldiers that were strangers, chosen
for his guard about him, and the rest came marching after in good order
of battle, being led by their captains. The Syracusans saw him coming,
and went out and received him as a holy and blessed procession, that
brought them their liberty and popular state again, the which they had
lost the space of eight and forty years.

Narration
and Discussion:

After
narrating this passage, discuss this paragraph:

"The
common people on the other side ran and set upon them that took part
with the tyrant, and spoiled them that were called the prosagogides (as
much to say, the common promoters of men), the detestablest villains,
hateful to the gods and men. For they like sycophants and busy tale
bearers, would jet up and down the city, and mingle among the citizens,
having an ear in every man's matter, being full of prittle prattle, and
busy-headed, to know what every man said and did, and then to go carry
it to the tyrant. These men were they that had their payment first of
all, for they killed them with dry blows, beating them to death with
staves."

If
you're still not sure what the prosagogides were, this phrase tells it
all: "having an ear in every man's matter....[wanting] to know what
every man said and did, and then to go carry it to the tyrant." Some
of you may have read Joan Aiken's novel The Wolves of Willoughby
Chase; if you have, you will remember the part about Bonnie and Sylvia
being sent to a boarding school that turns out to be run more like a
workhouse or a prison. The girls find out that it's impossible to
even
have a private conversation in this school, because the hungry students
are rewarded with extra food for spying on and informing on each
other. The situation in Syracuse was very much like this.

Why
does Plutarch say that these people were hateful to the gods and
men? Why did they receive the first and most violent retaliation for their
actions? Should such people have been forgiven? Can you
think of any
other situations like this? (For example, I remember Corrie ten
Boom
telling about her struggle to forgive the man who informed on her
family during World War II for hiding Jews. His actions caused
their
imprisonment and the deaths of her father and sister. At last she
asked God to put His own forgiveness into her heart, since she admitted
that she could not love or forgive this man in her own strength.)

Lesson
8: Never
Stand on a Sundial

Introduction:

This
section and the ones that follow it are something like a game of chess
between two powerful players. Dion has made his opening move;
Dionysius (who has returned to Syracusa) considers it and makes a
countermove; Dion musters his army and forces a retreat; and Dionysius,
devious as always, tries a different tacticraising a bit of sympathy
for himself and very gently throwing in a few suggestions that may
create suspicion against Dion. (If you've read Shakespeare's
Julius
Caesar, you might say that Dionysius plays his own Marc Antony here)

Vocabulary:

environed -
surroundedcomposition -
agreement or compromisethey
should pay no more subsidies and taxes - not
that they should not pay their taxes, but that there would be no more
taxes requiredbefore
he had dispossessed himself of his tyranny -
until he had given up his thronehis
mean - his
agent or spokesmanhe
remembered him - he
reminded him

Text:

When
Dion was come into the city by the gate called Menitide, he caused his
trumpeter sound to appease the rumour and tumult of the people. Then he
commanded a herald to proclaim aloud, that Dion and Megacles, who were
come to put down the tyranny, did set all the Syracusans at liberty,
and all the other Sicilians also, from the bondage and subjection of
the tyrant: and because Dion himself was desirous to speak unto the
people, he went to the upper part of the town called Acradina. The
Syracusans all the streets thorough as he passed by, had on either hand
of him prepared sacrifices, and set up tables, and cups upon them: and
as he passed by their houses, they cast flowers and fruits on him, and
made prayers unto him, as if he had been a god.

Now
under the castle there was a place called Pentapyla, a clock to know by
the sun how the day went, the which Dionysius had caused to be made,
and it was of a good pretty height. Dion got up upon it, and from
thence made his oration to the people that were gathered round about
him, exhorting and persuading his countrymen to do their endeavour to
recover their liberty again, and to maintain it. They being in a
marvellous joy withal, and desirous to please Dion, did choose him and
his brother Megacles their lieutenants general, with absolute power and
authority. Afterwards also, by the consent of Dion himself and his
brother, and at their requests in like manner, they chose twenty other
captains, of the which the most part of them had been banished by the
tyrant, and were returned again with Dion. The soothsayers and
prognosticators liked it well, and said it was a good sign for Dion,
that he trod that sumptuous building and workmanship of the tyrant
under his feet, when he made his oration: but because the hand of the
dial did show the course of the sun, which never leaveth going, upon
the which he got up when he was chosen lieutenant general with absolute
power and authority, they were afraid again, that it was a sign Dion's
affairs should have a sudden change of fortune.

After
this, Dion having taken the castle of Epipoles, he set all the citizens
at liberty which were kept there as prisoners in captivity by the
tyrant, and environed the castle round about with a wall. Within
seven
days after, Dionysius returned by sea to the castle of Syracusa, and
therewithal also came the carts laden with armour and weapon to
Syracusa, the which Dion had left with Synalus: the which Dion caused
to be distributed among the citizens of Syracusa that had none. Others
did furnish themselves as well as they could, and showed that they had
courage and goodwill to fight for the maintenance and defence of their
liberty.

In
the meantime, Dionysius sent ambassadors, first unto Dion privately, to
see if he would yield to any composition. But Dion would not hear them,
but bade them tell the Syracusans openly what they had to say, being
men that were free, and enjoyed liberty. Then the ambassadors spoke in
the behalf of the tyrant, unto the people of Syracusa, promising them
with mild and gentle words, that they should pay no more subsidies and
taxes, but very little, and should be no more troubled with wars, other
than such as they themselves should like of. The Syracusans made
a
mockery at those offers, and Dion also answered the ambassadors, and
willed Dionysius to send no more to the Syracusans, before he had
dispossessed himself of his tyranny: and so that he would leave it, he
would be his mean to obtain all things just and reasonable of the
people. Dionysius liked very well of this good offer, and therefore
sent his ambassadors again to pray the Syracusans that they would
appoint some amongst them to come to the castle, to talk with him for
the benefit and commodity of the commonwealth, that he might hear what
they would allege, and they also what answer he would make. Dion chose
certain whom he sent unto him.

Now
there ran a rumour in the city among the Syracusans, which came from
the castle: that Dionysius. would willingly of himself, rather than by
reason of Dion's coming, depose himself of the tyranny. But this was
but a false alarm, and crafty fetch of Dionysius, to entrap the
Syracusans by. For those that were sent him from the city, he kept them
prisoners every man of them: and one morning having made his soldiers
drink wine lustily, which he kept in pay to guard his person, he sent
them with great fury to assault the wall the Syracusans had built
against the castle.

Now,
because the Syracusans looked for nothing less than for the sudden
assault, and for that these barbarous people [from the castle] with a
wonderful courage and great tumult overthrew the wall, and others of
them also did set upon the Syracusans, there was not a man of them that
durst make head to fight with them, saving the soldiers that were
strangers, whom Dion had brought with him. Who, when they heard the
noise, ran straight to repulse them, and yet they themselves could not
well tell what they should do upon that sudden. For they could hear
nothing, for the great noise and hurly burly of the Syracusans which
fled with great disorder, and came and mingled themselves amongst them.
Till at length, Dion perceiving he could not be heard, to show them by
deed what they should do, he went first himself against these barbarous
people, and about him there was a cruel and bloody fight. For his
enemies knew him as well as his own men, and they all ran upon him with
great cries. Now for Dion himself, indeed because of his age, he was
heavier than was requisite for one that should away with the pains of
such battles: but he had such a valiant courage in him, that he went
thorough withal lustily, and slew them that did assail him. Yet he had
his hand also thrust thorough with a pike, and very hardly did his
cuirasses hold out the blows of the darts and thrusts by hand which he
received on them, they were so mangled and hacked with such a number of
darts and pikes passed thorough his shield and broken on him, that in
the end he was beaten down:. howbeit his soldiers rescued him straight.

Then
he made Timonides their captain, and he himself took his horseback, and
went up and down the city, staying and quieting the flying of the
Syracusans. Then he sent for his soldiers the strangers, which he had
put in garrison in that part of the city called the Acradine to keep
it, and brought them being fresh, against the barbarous people of the
castle that were wearied, and almost all of them discouraged to attempt
any further enterprise. For they [the men of the castle] had made this
sally out in hope to have taken all the city at the first onset, only
running up and down: but when contrary to their expectation, they met
these valiant soldiers and fresh supply, they then began to retire
again unto the castle. And the Grecian soldiers on the other side,
perceiving they gave back, they came the faster upon them, so that they
were compelled to turn their backs, and were driven within their walls,
after they had slain three score and fourteen of Dion's men, and lost a
great number of their own. This was a noble victory, and
therefore the
Syracusans gave the soldiers that were strangers, an hundred silver
minas, in reward for their good service: and they gave Dion their
general, a crown of gold.

After
this, there came letters to Dion by a trumpet from the castle, written
from the women of his house: and among the packet of letters, there was
one of them directed 'To my father': the which Hipparinus wrote unto
him. For that was Dion's son's name, though Timaeus writeth he was
called Areteus, after his mother's name Areta. But in such matters,
methinks Timonides is better to be credited, because he was his friend
and companion in arms. All the other letters that were sent, were
openly read before the assembly of the Syracusans, and did only concern
requests of these women unto Dion. The Syracusans would not have the
supposed letter of his son to be openly read: but Dion against their
minds opened it, and found that it was Dionysius' letter, who by words
made the direction of it unto Dion, but in effect he spoke unto the
Syracusans. For in sight, it seemed a manner of request and
justification of himself: but in truth, it was written of purpose to
accuse Dion. First of all he remembered him of the things he [Dion] had
done before, for the establishing and preservation of the tyranny: and
afterwards [he made] cruel threats against those whom he [Dion] should
love best, as his wife, his son and sister: and last of all, full of
most humble requests and entreaties with sorrow and lamentation. But
.that which most moved Dion of all other was, that he required him not
to destroy the tyranny, but rather to take it for himself, and not to
set them at liberty that hated him [Dionysius], and would always
remember the mischief he had done unto them: and that he [Dion] would
himself take upon him to be lord, saving by that means the lives of his
parents and friends.

Discussion
and Narration:

Instead
of narrating this section, write a title for each of the
paragraphs. If a parent and student or two students are reading this lesson
together, you might each write a set of titles and then compare them.

Why
did the soothsayers feel it was both a good and a bad sign that Dion
made his speech from the sundial? What do you think about this?

How
did Dion show great leadership in the battle described here? What
personal difficulties did he have to ignore?

Why
did Dionysius make his letter to Dion appear to be written by Dion's
son? Who was it really meant for? Why didn't he write
directly to the
people? Do you think it will serve its purpose?

LESSON
9:"We
have seen the enemy, and he is us"

Introduction:

As
the curtain opens on the next "act," Dionysius is still under siege in
his castle. Dion is now the general, with a golden crown and
absolute
power and authority. But the people are grumbling about Dion and
suspicious of the letter that was read to them; they seem to have
forgotten who led the liberation of Syracuse. They call him
"inflexible" rather than "constant," and begin to make noises
about
looking for new leadership. Into this scene
sails...Heraclides.

Vocabulary:

(Note:
there isn't a lot of difficult vocabulary in this section; any problems
in understanding will probably come from Plutarch's long sentences and
from the fact that this passage contains several mini-stories. You
might want to stop occasionally to make sure everyone's on track.)

continue
long in a mind -
stick to one thing for any length of timeto sue
to the people - to
appeal to the people; to try to win their favourthey
must move the Syracusans in it - they should ask the Syracusans what they wantedpreferred
the law agraria -
presented laws relating to the division of landsedition -
treason

Text:

This
Heraclides was one of them that had been banished, a good soldier and
captain, and well esteemed of for the charge and office he bore under
the tyrants: howbeit a very inconstant man in everything, and would not
continue long in a mind, and least constant in wars, where he had great
charge of honour in hand. He had fallen out with Dion in Peloponnesus,
wherefore he determined to come with a power by himself, and with his
own fleet against the tyrant. So he arrived at length at Syracusa, with
seven galleys, and three other ships, where he found Dionysius again
shut up into his castle with a wall, and the Syracusans also to have
the better hand of him. Then he began to curry favour with the common
people all the ways he could possibly devise, having by nature a
certain pleasing manner to win the common people, which seek nothing
else but to be flattered. Furthermore, he found it the easier for him
to win them, because the people did already mislike Dion's severity, as
a man too severe and cruel to govern a commonwealth. For they had now
their will so much, and were grown so strong-headed, because they saw
themselves the stronger, that they would be flattered (as commonly the
people be in free cities, where they only be lords, and do rule) before
they were fully set at liberty.

Therefore
first of all, not being called together by the authority of the
governors, they all ran in a fury, of their own light heads, unto the
place of common assemblies, and there chose Heraclides admiral. Then
Dion understanding this, came to complain of the injury they had done
him, declaring unto them, that to give this power now unto Heraclides,
was to take that away which they had first given unto him: because he
should no more be general, if they chose any other admiral by sea than
himself. The Syracusans then, as it were against their wills, did
revoke the power they had given unto Heraclides: but afterwards Dion
sent for Heraclides, to pray him to come home to him. When he came, he
rebuked him a little, and told him that it was not honestly nor
profitably done of him, to sue to the people, and to contend for honour
against him in so dangerous a time, when the least occasion in the
world was enough to have marred all. Afterwards Dion himself called an
assembly again of the city, and established Heraclides admiral: and
persuaded the citizens to give him soldiers, as he had indeed. Heraclides outwardly seemed to honour Dion, and confessed openly that
he was greatly bound unto him, and was always at his heels very lowly,
being ready at his commandment: but in the meantime, secretly he
enticed the common people to rebel, and to stir up those whom he knew
meet men to like of change. Whereby he procured Dion such trouble, and
brought him into such perplexity, that he knew not well what way to
take. For if he [Dion] gave them advice to let Dionysius quietly come
out of the castle, then they accused him; and said he did it to save
his life. If on the other side, because he would not trouble them, he
continued siege still, and did establish nothing, then they thought he
did it of purpose to draw out the wars in length, because he might the
longer time remain their chieftain general, and so to keep the citizens
longer in fear.

[Plutarch
tells here about a hoax played by one Sosis in Syracusa, a man noted
among the Syracusans for his villainy and wickedness. After
publically
criticizing Dion, he appeared in the street with a bloodied head and
blamed Dion's thugs for his injuries; but it turned out to be a
self-inflicted wound.] Thus Sosis' devise had but evil success.
For
beside all these proofs and tokens, Dion's household servants came to
be a witness against him that very early in the morning he. went abroad
alone with a razor in his hand. Then they that before did burden and
accuse Dion, knew not what to say to the matter, but shrunk away:
whereupon the people condemning Sosis to death, they were quiet again
with Dion. Yet were they always afraid of these soldiers that were
strangers, specially when they saw the greatest conflicts they had with
the tyrant, was by sea, after that Philistus [the historiographer who
had opposed Plato] was come from the coast of Apuglia with a great
number of galleys to aid the tyrant. For then they thought, that these
soldiers the strangers being armed at all parts to fight by land, they
would do them no more service by sea, because the citizens themselves
were they that kept them in safety, for that they were men practised to
fight by sea, and were also the stronger by means of their ships. But
beside all this, the only thing that made them to be courageous again,
was the good fortune they had at the battle by sea, in the which when
they had overcome Philistus, they cruelly and barbarously [abused his
body].

After
Philistus' death, Dionysius sent unto Dion, to make him an offer to
deliver him the castle, armour, munition, and soldiers that were in it,
with money also to pay them for five months' space. For himself, he
prayed that he might be suffered to go safely into Italy, and to lie
there, to take the pleasure of the fruits of the country called Gyarta,
which was within the territory of Syracusa, and lieth out from the sea
towards the mainland. Dion refused this offer, and answered the
ambassadors that they must move the Syracusans in it. They supposing
they should easily take Dionysius alive, would not hear the ambassadors
speak, but turned them away. Dionysius seeing no other remedy, left
the castle in the hands of his eldest son Apollocrates, and having a
lusty gale of wind, he secretly embarked certain of his men he loved
best, with the richest things he had, and so hoist sail, unawares to
Heraclides, the admiral of Syracusa.

The
people were marvellously offended with Heraclides for it [for letting
Dionysius slip away], and began to mutiny against him. But Heraclides,
to pacify this tumult of the people suborned one Hippon an orator, who
preferred the law agraria unto the people, for the division of all the
island amongst them: and that the beginning of liberty was equality,
and of bondage poverty, unto them that had. no lands. Heraclides giving
his consent to this decree, and stirring the common people to sedition
against Dion, that withstood it, persuaded the Syracusans not only to
confirm he law Hippon had propounded, but also to discharge the
hired
strangers, to choose other captains and governors, and to rid
themselves of Dion's severe government. But they supposing straight to
have been rid from the tyranny, as from a long and grievous sickness,
overrashly taking upon them like people that of long time had been at
liberty, they utterly undid themselves, and overthrew Dion's purpose:
who like a good physician was careful to see the city well ordered and
governed.

So
they chose five and twenty captains, of the which Heraclides was one:
and secretly they sent to feel the hired soldiers, to see if they could
entice them from Dion, to cause them to take their part, and made them
large promises to make them free men, as themselves, of Syracusa. The
soldiers would not be enticed from him, but faithfully and lovingly
took Dion amongst them with their armour and weapon, and putting him in
the midst of them, led him in this manner out of the city, and did no
man hurt, but reproving their unthankfulness and villainy unto all
those they met by the way. Then the Syracusans despising them for their
small number: and because they did not first set upon them, but
trusting on the other side to themselves for that they were the greater
number, they came to assail them, supposing they should easily overcome
them in the city, and kill every man of them.

Narration
and Discussion:

Write
a character sketch of Heraclides.

Discuss
this quote: "When
he came, he rebuked him a little, and told him that it was not honestly
nor profitably done of him, to sue to the people, and to contend for
honour against him in so dangerous a time, when the least occasion in
the world was enough to have marred all." Do you believe that Dion is truly concerned most about Syracuse right
now, or is he only trying to keep all the power for himself (and away
from Heraclides)?

Plutarch
never gives much credit to the "common people." In this passage
he
says that they only want to be flattered; that they don't know what to
do with power when they get it; that they are easily led by emotion
rather than wisdom (which is apparent, in Plutarch's viewpoint, by the
fact that they don't properly appreciate Dion's leadership). Do
you
agree with his judgment? How has history shown this to be the
case (or
not)? (Are there any examples from the history of your own
country?)

It
may interest older students to know that Charlotte Mason, who lived in
a very class-conscious society, also had some thoughts on this. She
believed that "the infinite educability of persons of all classes [has
been] disclosed to us as a nation at a time when an emotional and
ignorant labouring class is a peculiar danger....an alert and informed
mind leads to decency and propriety of living [and not] to the restless
desire to subvert society for the sake of the chances offered by a
general upheaval." (Philosophy
of Education, pp. 179-180)

LESSON
10

Introduction
and background to this reading:

Did
you catch that last paragraph in the last reading? Dion's enemies
among the Syracusans tried to persuade his Peloponnesian soldiers to
desert him, but they refused, and marched out of town with Dion
protected in the midst of them. And the Syracusans followed them,
planning to attack.

At
first there was no battle; Dion tried to "pacify their fury and
tumult", but was unsuccessful. He forbade his men to attack
first, but
they did rattle their weapons and yell in a way that scared the
Syracusans back into their city...temporarily. Feeling ashamed of
their cowardice, they marched out again and overtook Dion's army. Dion
was much less patient with them this time and told his men to let them
have it. It didn't take much of a fight to send them scurrying
for
home again.

Dion
marched his mercenaries to the city of the Leontines, and had the
Leontines sit in judgment over the Syracusan situation (kind of a Greek
United Nations Council). Plutarch says, "it was judged that the
Syracusans were to blame. Howbeit they would not stand to the judgment
of their confederates, for they were now grown proud and careless,
because they were governed by no man, but had captains that studied to
please them, and were afraid also to displease them."

And
with that...we arrive at the opening scene of Lesson 10. Another
warrior sails into Syracuse, this one a supporter of Dionysius named
Nypsius Neapolitan. He sees his opportunity to strike a major
blow for
the king's side; and his actions soon lead to complete disaster for the
city.

Vocabulary:

bib
and drink drunk -
what it sounds likehautboys -
oboesfound
their fault -
realized their mistakehardly
gave present remedy -
didn't do much about it anywaygarboyle -
turmoilno man
moved it notwithstanding -
nobody wanted to be the first to admit they should do itrequite -
rewardwhisht -
hushedDion
marched very softly at his ease
- Some were pleading with Dion to hurry to Syracuse, others were
pleading with him not to come at all; so he compromised and marched
slowly. :-)furlong about an eighth of a mile; three score furlong -
sixty furlongsstraitness -
narrowness

Text:

After
that, there arrived certain galleys of Dionysius at Syracusa, of the
which Nypsius Neapolitan was captain: which brought victuals. and
money, to help them that were besieged within the castle. These galleys
were fought with, and the Syracusans obtained victory, and took four of
the tyrant's galleys with three banks of oars apiece: howbeit they
fondly abused their victory. For they having nobody to command nor rule
them, employed all their joy in rioting and banqueting, and in fond and
dissolute meetings, taking so little care and regard to their business,
that now when they thought the castle was sure their own, they almost
lost their city. For Nypsius perceiving that every part of the city was
out of order, and that the common people did nothing all day long unto
dark night, but bib and drink drunk, dancing after their pipes and
hautboys.... he [Nypsius] wisely took the occasion offered him, and
scaled the wall which had shut up the castle, and won it, and overthrew
it. Then he sent the barbarous soldiers [supporters of Dionysius] into
the city, and commanded them to do with them they met, what they would
or could. The Syracusans then too late found their fault, and
hardly
gave present remedy, they were so amazed and suddenly set on: for
indeed they made a right sack of the city. Here men were killed, there
they overthrew the wall, in another place they carried away women and
little children prisoners into the castle, weeping and crying out: and
lastly, they made the captains at their wits' end, who could give no
present order, nor have their men to serve them against their enemies,
that came hand over head on every side amongst them.

The
city being thus miserably in garboyle, and the Acradine also in great
hazard of taking, in the which they put all their hope and confidence
to rise again, every man thought then with himself that Dion must be
sent for, but yet no man moved it notwithstanding, being ashamed of
their unthankfulness and overgreat folly they had committed, in driving
him away. Yet necessity enforcing them unto it, there were certain of
the horsemen and of their confederates that cried, they must send for
Dion, and the Peloponnesians his soldiers, which were with him in the
territory of the Leontines. [Plutarch says that many agreed with this
and that representatives were sent to Dion.]

They
told openly before the whole assembly [Dion, his soldiers, and the
Leontines], the greatness of their misery, and requested the hired
soldiers to come and aid the Syracusans, forgetting the injury they had
received: considering that they had more dearly paid for their folly,
than they themselves whom they had so injured, would have made them to
have suffered.

When
they had said their minds, there was a great silence through all the
theatre: and then Dion rose up, and began to speak. But the great tears
that fell from his eyes would not suffer him to speak: wherefore the
hired soldiers being sorry to see him weep, prayed him not to trouble
himself, but to be of good courage. Then Dion letting go the sorrow and
grief he had conceived, he began to speak unto them in this manner: "My
lords of Peloponnesus, and you also the confederates, I have called you
together to consult with you, what you should do. For myself, it were
no honesty for me to consult what I should do now, when the city of
Syracusa standeth in peril of destruction: and therefore if I cannot
save it from destruction, yet at the least I will bury myself in the
fire and ruin of my country. But for you, if it please you once more to
help us, unadvised and more unfortunate people, you shall by your means
set the poor distressed city of Syracusa again afoot, which is your
deed. Or if it be so, that remembering the injuries the Syracusans have
offered you, you will suffer it to be destroyed: yet I beseech the gods
that at the least they will requite your valiantness, fidelity, and
good love you have borne me until this present, beseeching you to
remember Dion, who neither forsook you at any time when you have been
injured, nor his countrymen, when they were in trouble." So,
going on
still with his tale, the mercenary strangers stepped forth with great
noise, and prayed him to lead them to aid Syracusa. Then the
ambassadors also that were sent from the Syracusans, saluted and
embraced them, and prayed the gods to bless Dion and them, with all the
good hap that might be. So when all was whisht and quiet, Dion willed
them forthwith to go and prepare themselves, and that they should be
there ready armed after supper, determining the very same night to go
to aid Syracusa.

But
now at Syracusa, while daylight lasted, Dionysius' soldier and captains
did all the mischief and villainy they could in the city: and when
night came, they retired again, into their castle, having lost very few
of their men. Then the seditious governors of the Syracusans took heart
again unto them, hoping that the enemies would be contented with that
they had done: and therefore began anew to persuade the citizens to let
Dion alone, and not to receive him with his mercenary soldiers if they
came to aid him, saying, that they themselves were honester men than
the strangers, to save their city, and to defend their liberty without
help of any other. So other ambassadors were sent again unto Dion, some
from the captains and governors of the city, to stay them that they
should not come: and others also from the horsemen, and noble citizens
his friends, to hasten his journey. Whereupon by reason of this
variance, Dion marched very softly at his ease.

Now
by night, Dion's enemies within the city got to the gates, and kept
them that Dion should not come in. Nypsius on the other side made a
sally out of the castle with his mercenary soldiers, being better
appointed, and a greater number of them than before: and with them he
straight plucked down all the wall which they had built before the
castle, and ran and sacked the city. At this sally out of the castle
they did not only kill the men they met, but women and little children
also, and stayed no more to spoil, but to destroy and put all to havoc.
For, because Dionysius saw that he was brought to a strait and
desperate case, he bore such mortal malice against the Syracusans, that
if there was no remedy but that he must needs forgo his tyranny, he
determined to bury it with the utter destruction and desolation of
their city. And therefore, to prevent Dion's aid, and to make a quick
dispatch to destroy all, they came with burning torches in their hands,
and did set fire of all things they could come to: and further off,
they fired their darts and arrows, and bestowed them in every place of
the city. So, they that fled for the fire, were met withal, and slain
in the streets by the soldiers, and others also that ran into their
houses, were driven out again by force of fire. For there were a number
of houses that were afire, and fell down upon them that went and came.

This
misery was the chiefest cause why all the Syracusans agreed together,
to set open the gates unto Dion. For when Dion heard by the way, that
Dionysius' soldiers were gone again into the castle, he made no great
haste to march forward: but when day was broken, there came certain
horsemen from Syracusa unto Dion, who brought him news that the enemies
had once again taken the city. Then also came other of his enemies unto
him, and prayed him to make haste. Now their misery increasing still,
and they being brought into hard state, Heraclides first sent his
brother unto Dion, and then Theodotes his uncle, to pray him to come
quickly, and help them. For now there was no man left to resist the
enemies, because he himself was hurt, and the city also was in manner
clean burnt and destroyed. When these news came to Dion, he was yet
about three score furlong from the town. So he told his mercenary
soldiers the danger the town was in, and having encouraged them, he led
them no more fair and softly, but running towards the city, and meeting
messengers one of another's neck as he went, that prayed him to make
all the possible speed he could. By this means, the soldiers marching
with wonderful speed and goodwill together, he entered the gates of the
city at a place called Hecatompedon. First of all, he sent the lightest
armed he had against the enemies, to the end that the Syracusans seeing
them, they might take a good heart again to them: whilst he himself in
the meantime did set all the other heavy-armed soldiers and citizens
that came to join with him, in battle ray, and did cast them into
divers squadrons, of greater length than breadth, and appointed them
that should have the leading of them, to the end that setting upon the
enemies in divers places together, they should put them in the greater
fear and terror.

When
he had set all things in this order, and had made his prayers unto the
gods, and that they saw him marching through the city against their
enemies, then there rose such a common noise and rejoicing, and great
shout of the soldiers, mingled with vows, prayers, and persuasions of
all the Syracusans, that they called Dion their god and saviour, and
the mercenary soldiers their brethren and fellow citizens. Furthermore,
there was not a Syracusan that so much regarded his own life and
person, but he seemed to be more afraid of the loss of Dion only, than
of all the rest. For they saw him the foremost man running through the
danger of the fire, treading in blood, and upon dead bodies that lay
slain in the midst of the, streets. Now indeed to charge the enemies,
it was a marvellous dangerous enterprise: for they were like mad
beasts, and stood beside in battle ray along the wall which they had
overthrown, in a very dangerous place, and hard to win. Howbeit the
danger of the fire did most of all trouble and amaze the strangers, and
did stop their way. For, on which side soever they turned them, the
houses round about them were all of a fire, and they were driven to
march over the burnt timber of the houses, and to run in great danger
of the walls of the house sides that fell on them, and to pass through
the thick smoke mingled with dust, and beside, to keep their ranks with
great difficulty. And when they came to assail the enemies, they could
not come to fight hand to hand, but a few of them in number, because of
the straitness of the place: howbeit the Syracusans with force of cries
and shouts did so animate and encourage their men, that at length they
drove Nypsius and his men to forsake the place. The most part of them
got into the castle, being very near unto them: the other that could
not get in in time, fled straggling up and down, whom the Grecian
soldiers slew, chasing of them. The extremity of the time did not
presently suffer the conquerors to reap the fruit of their victory,
neither the joys and embracings meet for so great an exploit. For the
Syracusans went every man home to his own house, to quench the fire,
the which could scarcely be put out all the night.

Narration
and Discussion

After
narrating this passage (or part of it), discuss the following questions:

Why
was it so difficult for Dion's soldiers to get through the city to the
castle? How did they manage to win the victory? Why was the
victory a
bittersweet one?

What
has Dion's role been in this situation? It has been said
previously
that Dion was not a young man anymore, not in top physical shape; did
this seem to affect his leadership? How did others view
him? Show
examples from the passage. (This could also be a narration
question.) (Do you think Plutarch goes too far by saying that the Syracusans
called Dion their "god and saviour?")

LESSON
11

Introduction
(a summary):

This
passage begins the morning after the great fire and massacre. Heraclides and Theodotes come to apologize to Dion for their part in
the upheaval; their reasoning is that by forgiving them, Dion should
show how much nobler he is than they are. (Is that
reasonable?) Dion's friends try to persuade him against trusting the scheming
Heraclides, but he takes the bait and preaches them a sermon about
justice and mercy.

The
friends and family of Dionysius, along with Syracusan hostages
(including Dion's wife and sister), are still shut up inside the
castle, and Dion continues the siege against them until at last he
reaches an agreement with the son of Dionysius. The reading ends
on a
fairly positive note, as the supporters of Dionysius sail away and the
Syracusans marvel at their success over tyranny. Dion is reunited
with
his wife (who had been given to another man) andshowing that he does
practice what he preacheshe accepts her back unconditionally.

However,
the storm clouds are gathering for a final showdown with Heraclides.

Vocabulary:

durst -
daredmeeter -
better, fairernuseled - I
haven't found this in a dictionary, but I think it means "brought up"
or "nursed"
(a
variation of "nuzzled"?)pale - a
paling; a wall made of stakes or pickets, surrounding an enclosed area
(such as a fort)practised
with Dionysius -
conspired with Dionysiuscomposition - a
deal, a compromisethraldom -
slavery

Text:

When
day broke, there was none of these seditious flatterers of the people
that durst tarry in the city, but condemning themselves, they fled to
take their fortune. Heraclides and Theodotes came together of their own
goodwills to yield themselves unto Dion, confessing that they had done
him wrong, and humbly praying. him to show himself better unto them,
than they had showed themselves unto him: and that it was more
honourable for him, being every way unmatchable for his virtues, to
show himself more noble to conquer his anger, than his unthankful
enemies had done: who contending with him before in virtue, did now
confess themselves to be far inferior unto him. This was the sum and
effect of Heraclides' and Theodotes' submission unto Dion. But his
friends did persuade him not to pardon two such wicked men, who did
malice and envy his honour: and as he would do the strangers his
soldiers any pleasure, that he should put Heraclides into their hands,
to root out of the commonwealth of Syracusa his vile manner to flatter
and curry favour with the people, the which was as dangerous and great
a plague to a city, as the tyranny. Dion pacifying them, answered:
'Other generals of armies,' said he, 'do employ all their wits in
martial exercise and wars': but for himself, that he had of long time
studied, and learned in the school of the Academy, to overcome anger,
envy, and all malice and contention. The noble proof whereof is most
seen, not in using honest men and his friends moderately, but showing
mercy also unto his enemies, and forgetting his anger against them that
have offended him: and that for his part, he had rather overcome
Heraclides, not in riches and wisdom, but in clemency and justice, for
therein chiefly consisted excellency, since no man else in wars can
challenge power and government, but fortune, that ruleth most. 'And
though Heraclides,' said he, 'through
envy hath done like a wicked man, must Dion therefore through anger
blemish his virtue? Indeed by man's law it is thought meeter, to
revenge an injury offered, than to do an injury: but nature showeth,
that they both proceed of one self imperfection. Now, though it be a
hard thing to change and alter the evil disposition of a man, after he
is once nuseled in villainy, yet is not man of so wild and brutish a
nature, that his wickedness may not be overcome with often pleasures,
when he seeth that they are continually showed him.'

Dion
answering his friends thus, he forgave Heraclides, and beginning again
to shut up the castle with a wall round about, he commanded the
Syracusans every man of them to cut down a stake, and to bring it
thither. So, when night was come, setting his soldiers the strangers in
hand withal, whilst the Syracusans slept and took their ease, by
morning he had compassed the castle round about with a pale. The next
day, they that saw the greatness and sudden expedition of this work,
wondered much at it, as well the enemies as also the citizens: and when
he had buried the dead bodies, and redeemed them that were taken
prisoners (which were not much less then two thousand persons), he
called a common council of the city, in the which Heraclides made a
motion, that Dion should be chosen general of Syracusa, with absolute
power and authority, both by sea and land. The chiefest men of the city
liked very well of it, and would have had the people to have passed it.
But the rabble of these mariners, and other mechanical people living by
their labour, would not suffer Heraclides to be put from his
admiralship, but fell to mutiny, thinking that though Heraclides did
them no pleasure else, yet he would ever be a more popular man than
Dion, and please the common people better. Dion granted their desire,
and made Heraclides admiral again of the sea: howbeit he did anger them
as much another way, when he did not only reject the earnest suit they
made to have the law agraria pass for division of lands in equality
amongst them, but did also cancel and revoke all that had been done
before.

Wherefore
Heraclides remaining at Messina, began thenceforth to enter into new
practices again, and to flatter the soldiers and seafaring men he had
brought thither with him, and to stir them up to rebel against Dion,
saying, that he would make himself tyrant: and himself in the meantime
secretly practised with Dionysius, by means of a Spartan called Pharax.
The noblest men of the Syracusans mistrusted it, and thereupon there
fell out great mutiny in their camp, whereby also followed great famine
in Syracusa: so that Dion was at such a strait, that he could not tell
what to say to it, and was reproved of all his friends for that he had
again preferred to great authority against himself, so intractable a
man, and so malicious and wicked a person as Heraclides was.

Now,
when Pharax lay in camp with an army [still on the island of
Sicily],
in the marches of the Agrigentines, Dion did bring the army of the
Syracusans into the field, [but] being yet determined not to fight with
him till another time. But through Heraclides' and the seamen's crying
out, that said he would not try this war by battle, but would draw it
out in length because he would be still general, he was forced to give
battle, and lost it. Howbeit the overthrow was not great, and
happened
rather because his men were at a jar among themselves, by reason of
their faction and division, than otherwise. Dion therefore prepared to
fight another battle, and gathered his men together again, encouraging
them, when even at twilight word was brought him that Heraclides with
all his fleet was under sail [racing back] towards Syracusa, meaning to
take the city, and to shut Dion and his army out of it. Wherefore he
presently took with him the chiefest men of authority in the city, and
the most willingest men, and rode all night with them in such haste,
that they were at the gates of Syracusa the next morning by nine of the
clock, having ridden seven hundred furlong. Heraclides that had
sailed
with all the possible speed he could to prevent him with his ships,
perceiving that he came short, he turned sail, and taking seas at all
adventure, by chance he met with Gaesylus Lacedaemonian, who told him
he was sent from Lacedaemon, to be general to the Sicilians in this
war, as Gylippus was sent at other times before. He was glad he had met
with him, to have such a remedy and defence against Dion, and boasted
of it unto the friends and confederates of Syracusa, and sent a herald
before unto the Syracusans, summoning them: to receive Gaesylus
Lacedaemonian, who was sent to be their general. Dion made answer: that
the Syracusans had governors enough, and though that their affairs did
of necessity require a Lacedaemonian captain, yet that himself was he,
for that he was made free in Sparta [my noteremember? Dion had
been
made an honorary Spartan.]. Then Gaesylus perceiving he could not
obtain to be general, he went unto Syracusa, and came to Dion, and
there made Heraclides and him friends again, by the great and solemn
oaths he made, and because Gaesylus also swore, that he himself would
be revenged of him for Dion's sake, and punish Heraclides, if ever
after he did once more conspire against him.

After
that, the Syracusans broke up their army by sea, because it did them
then no service, and was beside chargeable keeping of it, and further
did also breed sedition and trouble amongst their governors: and so
went to lay straiter siege to the castle than ever they did, and built
up the wall again, which the enemies had overthrown. Then Dionysius'
son seeing no aid to come to him from any part, and that victuals
failed them, and further, that the soldiers began to mutiny, being
unable to keep them, he fell to a composition with Dion, and delivered
up the castle into his hands, with all the armour and munition in it:
and so took his mother and his sisters of Dion, and put them aboard
upon five galleys, with the which he went unto his father, through the
safe conduit of Dion. There was not a man at that time in all Syracusa,
but was there to see this sight, or if by chance there were any absent,
the other that were there called them thither as loud as they could
cry, saying, that they did not see the goodliest day and sunshine,
which the city of Syracusa might see then at her rising, the same being
now restored again to her former liberty. If until this present day
they do reckon the flying of Dionysius, for one of the rarest examples
of fortune's change, as one of the greatest and notablest thing that
ever was, what joy think we had they that drove him out, and what
pleasure had they with themselves, that with the least mean that could
be possible, did destroy the greatest tyranny in the world?

So when
Apollocrates Dionysius' son was embarked, and that Dion was entered
into the castle, the women within
the castle would not tarry till he came into the house, but went to
meet him at the gates, Aristomache leading Dion's son in her hand, and
Areta following her weeping, being very fearful how she should call and
salute her husband, having lain with another man. Dion first spoke to
his sister, and afterwards to his son: and then Aristomache offering
him Areta, said unto him: 'Since thy banishment, 0 Dion, we have led a
miserable and captive life: but now that thou art returned home with
victory, thou hast rid us out of care and thraldom, and hast also made
us again bold to lift up our heads, saving her here, whom I wretched
creature have by force (thyself alive) seen married unto another man.
Now then, since fortune hath made thee lord of us all, what judgment
givest thou of this compulsion? How wilt thou have her to salute thee,
as her uncle, or husband?' As Aristomache spoke these words, the water
stood in Dion's eyes: so he gently and lovingly taking his wife Areta
by the hand, he gave her his son, and willed her to go home to his
house where he then remained, and so delivered the castle to the
Syracusans.

Narration
and Discussion

Discuss
this quote:

"Dion
pacifying them, answered: 'Other generals of armies,' said he, 'do
employ all their wits in martial exercise and wars': but for himself,
that he had of long time studied, and learned in the school of the
Academy, to overcome anger, envy, and all malice and contention. The
noble proof whereof is most seen, not in using honest men and his
friends moderately, but showing mercy also unto his enemies, and
forgetting his anger against them that have offended him."

Christian
teaching would agree that we should overcome anger with love and
forgiveness. But is there a time when it is not wise to show
mercy too
quickly? Is there a difference between forgiving personal wrongs
and
excusing treasonous behavior? (Is Dion just too naive?) How
should a
Christian king or leader handle a situation like this, within the
church or outside of it? (Think about people being excommunicated
from
the church.)

How
did the Syracusans finally take over the castle and rid themselves of
the tyranny? Imagine yourself there as the ships sailed away, and
write a letter, a diary entry, a poem, or a conversation based on
those events.

LESSON
12

Introduction
and Summary:

The
tyranny is ended; the question is, what kind of a government should
Syracuse have, and who will lead it? Dion is not interested
in ruling
solely by himself; his only personal goal is to live, as always, by the
Athenian philosophical principles; and his greatest happiness is that
he is admired by his own heroes in Athens. What he wants to set
up is
a ruling council of selected nobles (something like the Roman Senate
later on?). He asks the leaders of Corinth for help in setting up
this
government. However, Dion is opposed in every way by Heraclides,
and
he finally decides that this longtime enemy must be disposed of. (You
will have to decide whether this action is Dion's only real political
mistake.)

A
final important character enters the story here: Dion's trusted
lieutenant, Callippus the Athenian. Heraclides is gone, but
Dion's
real enemy, Dionysius, is still plotting. He bribes Callippus to
get
rid of Dion, and from here on the story is as tangled and body-strewn
as any of Shakespeare's tragedies.

Note
to parents: this final passage is long (but important to the story!)
and some parts of it may be upsetting for some students; I've left most
of it as Plutarch wrote it, so please pre-read and edit for length or
content as you see fit.

Vocabulary:

contenting
him with anything that came first to hand - he
ate whatever was aroundfor a
certain light anger he had taken when he was but a boy
- I am not clear on the meaning of this, but I think it refers to some
chronic illness he had (possibly epilepsy?) or other condition (mental
illness) that caused him to jump or fall from the roofdestitute
of children -
without childrendivers
sundry and manifest proofs -
several different, convincing proofsa fetch - a
tricka
familiar - an
intimate friendwether - a
castrated male sheep (used for sacrificial purposes); something like
our "sacrificial lamb"

Text:

He
having this prosperous success and victory, would not reap any present
benefit or pleasure thereby, before he had showed himself thankful to
his friends, given great gifts also unto the confederates of Syracusa,
and specially, before he had given every one of his friends in the
city, and his mercenary soldiers the strangers, some honourable reward
according to their deserts, exceeding his ability with magnanimity of
mind, when he himself lived soberly, and kept a moderate diet,
contenting him with anything that came first to hand. Every man that
heard of it, wondered at him, considering that not only all Sicilia and
Carthage, but generally all Greece, looked upon his great prosperity
and good fortune, thinking no man living greater than himself, nor that
any captain ever attained to such fame and wonderful fortune, as he was
come unto. This notwithstanding, Dion lived as temperately and modestly
in his apparel, and also in his number of servants and service at his
board, as if he had lived with Plato in the Academy at Athens, and had
not been conversant amongst soldiers and captains, which have no other
comfort nor pleasure for all the pains and dangers they suffer
continually, but to eat and drink their fill, and to take their
pleasure all day long. Plato wrote unto him, that all the world had him
in admiration. But Dion, in my opinion, had no respect but to one
place, and to one city (to wit, the Academy) and would have no other
judges nor lookers into his doings, but the scholars of the same: who
neither wondered at his great exploits, valiantness, nor victory, but
only considered if he did wisely and modestly use this fortune he had,
and could so keep himself within modest bounds, having done so great
things.

Furthermore,
touching the gravity he had when he spoke to anybody, and his
inflexible severity which he used towards the people, he determined
never to alter or change it: notwithstanding that his affairs required
him to show courtesy and lenity, and that Plato also reproved him for
it, and wrote, that severity and obstinacy (as we said before) was the
companion of solitariness. But it seemeth to me that Dion did use it
for two respects. The first, because nature had not framed him
courteous and affable to win men: secondly, he did what he could to
draw the Syracusans to the contrary, who were over-licentious, and
spoiled with too much flattery: for Heraclides began again to be busy
with him.

[If you wish to
shorten this passage for younger students, the following paragraph may
be skipped.]
First
of all, Dion sending for him to come to council, he sent him word he
would not come: and that being a private citizen, he would be at the
common council amongst others when any was kept. Afterwards he [Heraclides] accused him [Dion],
for that he had not overthrown and razed the castle: and also because
he would not suffer the people to break open the tomb of Dionysius the
elder, to cast out his body: and because he sent for counselors to
Corinth, and disdained to make the citizens his companions in the
government of the commonwealth. Indeed to confess a truth, Dion had
sent for certain Corinthians, hoping the better to stablish the form of
a commonwealth, which he had in his mind, when they were come. For his
mind was utterly to break the government of democratia (to wit, the
absolute government and authority of the people in a city, not being as
it were a commonwealth, but rather a fair and market where things are
sold, as Plato saith) and to establish the Laconian or Cretan
commonwealth, mingled with a princely and popular government: and that
should be, aristocratia, to wit, the number of a few noblemen that
should govern and direct the chiefest and weightiest matters of state.
And for that purpose, he thought the Corinthians the meetest men for
him to frame this commonwealth, considering that they governed their
affairs more by choosing a few number of the nobility, than otherwise,
and that they did not refer many things to the voice of the people.

And
because he was assured that Heraclides would be against him in it all
that he could, and that otherwise he knew he was a seditious, a
troublesome, and light-headed fellow, he then suffered them to kill him
who had long before done it, if he had not kept them from it: and so
they went home to his [Heraclides'] house, and slew him there. The
murder of Heraclides was much misliked of the Syracusans: howbeit Dion
caused him to be honourably buried, and brought his body to the ground,
followed with all his army. Then he made an oration himself to the
people, and told them, that it was impossible to avoid sedition and
trouble in the city, so long as Dion and Heraclides did both govern
together.

At
that time there was one Callippus an Athenian, a familiar of Dion's,
who (as Plato saith) came not acquainted with Dion through the occasion
of his study in philosophy, but because he had been his guide to bring
him to see the secret mysteries and ceremonies of the sacrifices, and
for such other like common talk and company. This notwithstanding,
Callippus did accompany him in all this war, and was very much honoured
of him, and was one of the first of all his friends that entered into
Syracusa with him, and did valiantly behave himself in all the battles
and conflicts that were fought. This Callippus seeing that Dion's best
and chiefest friends were all slain in this war, and that Heraclides
also was dead, that the people of Syracusa had no more any head
[leader], and besides, that the soldiers which were with Dion did love
him better than any other man, he became the unfaithfullest man and the
veriest villain of all other, hoping that for reward to kill his friend
Dion, he should undoubtedly come to have the whole government of all
Sicilia, and as some do report, for that he had taken a bribe of his
enemies of twenty talents for his labour to commit this murder. So he
began the practice, to bribe, and to suborn certain of the mercenary
soldiers against Dion, and that by a marvellous crafty and subtle
fetch.

For,
using commonly to report unto Dion certain seditious words, spoken
peradventure by the soldiers indeed, or else devised of his own head:
he won such a liberty and boldness by the trust Dion had in him, that
he might safely say what he would to any of the soldiers, and boldly
speak evil of Dion by his own commandment: to the end he might thereby
understand the better whether any of the soldiers were angry with him,
or wished his death. By this policy, Callippus straight found out those
that bore Dion grudge, and that were already corrupted, whom he drew to
his conspiracy. And if any man unwilling to give ear unto him, went and
told Dion, that Callippus would have enticed him to conspire against
him: Dion was not angry with him for it, thinking that he did but as he
had commanded him to do.

Now
as this treason was practising against Dion, there appeared a great and
monstrous ghost or spirit unto him. By chance sitting late one evening
all alone, in a gallery he had, and being in a deep thought with
himself, suddenly he heard a noise: and therewith casting his eye to
the end of his gallery, (being yet daylight) he saw a monstrous great
woman, like unto one of the furies showed in plays, and saw her
sweeping of the house with a broom. This vision so amazed and
affrighted him, that he sent for his friends, and told them what a
sight he had seen: and prayed them to tarry with him all night, being
as it were a man beside himself, fearing lest the spirit would come to
him again if they left him alone, of the which notwithstanding he never
heard more afterwards. Howbeit shortly after, his son being grown to
man's state, for a certain light anger he had taken when he was but a
boy, he cast himself headlong down from the top of the house, and so
was slain.

Dion
being in this state [of grief], Callippus went on still with his
treason, and spread a rumour abroad among the Syracusans, that Dion
seeing himself now destitute of children, was determined to send for
Apollocrates, Dionysius' son, to make him his heir and successor, being
cousin germane to his wife, and his sister's daughter's son. Then began
Dion, his wife, and sister to mistrust Callippus' practices, and they
were told of it by divers sundry and manifest proofs. But Dion being
sorry (as I suppose) for Heraclides' death, and inwardly taking that
murder in very evil part, as a foul blot to his life and doings, he
said he had rather die a thousand deaths, and to offer his throat to be
cut to any that would, rather than he would live in that misery, to be
compelled to take heed as well of his friends, as of his enemies.

[But]
as Dion was set in his chamber talking with his friends, where there
were many beds to sit on, some compassed the house round about, others
came to the doors and windows of his chamber, and they that should do
the deed to dispatch him, which were the Zacynthian soldiers, came into
his chamber in their coats without any sword. But when they were come
in, they that were without did shut the doors after them, and locked
them in, lest any man should come out: and they that were within, fell
upon Dion, and thought to have strangled him. But when they saw they
could not, they called for a sword. Never a man that was within, durst
open the doors, though there were many with Dion. For they thought
every man to save their own lives, by suffering him to be killed, and
therefore durst not come to help him. So the murderers tarried a long
time within, and did nothing. At length there was one Lycon a
Syracusan, that gave one of these Zacynthian soldiers a dagger in at
the window, with the which they cut Dion's throat, as [if he was] a
wether they had holden a long time in their hands, even dead for fear.

The
murder being executed, they cast his sister and wife, great with child,
into prison, and there the poor lady was pitifully brought to bed of a
goodly boy: the which they [the women] rather determined to bring up,
than otherwise to do anything with the child. Their keepers that had
the charge of them, were contented to let them do it, because Callippus
began then a little to grow to some trouble.

For
at the first, after he had slain Dion, he bore all the whole sway for a
time, and kept the city of Syracusa in his hands: and wrote unto
Athens, the which next unto the immortal gods he was most afraid of,
having defiled his hands in so damnable a treason. And therefore, in my
opinion, it was not evil spoken, that Athens is a city of all other
that bringeth forth the best men when they give themselves to goodness,
and the wickedest people also, when they do dispose themselves to evil:
as their country also bringeth forth the best honey that is, and
hemlock in like manner that quickly dispatcheth a man of his life.
Howbeit the gods, and fortune, did not suffer this treason [sic] and
wicked man to reign long, having come to the government of a realm by
so damnable a murder: but shortly after they gave him his payment he
had deserved. For Callippus going to take a little town called Catana,
he lost the city of Syracusa: whereupon he said that he had lost a
city, and got a cheese-knife. Afterwards he went to assail the
Messenians, and there he lost a great number of his men, and amongst
them were slain those that killed Dion. Now Callippus finding no city
in all Sicilia, that would receive him, but that they all did hate and
abhor him, he went to take the city of Rhegio in Italy. There being in
great distress and need of all things, and not able to maintain his
soldiers, he was slain by Leptines and Polyperchon, with the selfsame
dagger wherewith Dion before was slain: the which was known by the
fashion, being short after the Laconian daggers, and also by the
workmanship upon it, that was very excellently wrought. And thus was
the end and death of Callippus.

Now
for Aristomache and Areta, they were taken out of prison: and Icetes
Syracusan, that sometimes had been one of Dion's friends, took them
home to his own house, and used them very well and faithfully for a
certain time, but afterwards was won and corrupted by Dion's enemies.
So he caused a ship to be provided for them, and bore them in hand that
he would send them into Peloponnesus: but he gave them charge that
carried them away, to kill them as they went, and to throw them
overboard into the sea. Some say, that the two women, and the little
young boy, were cast alive into the sea. But this reward of the sinful
act that he committed, returned again upon himself, as it had done
before unto others. For he was taken by Timoleon that put him to death:
and besides, the Syracusans did also kill two of his daughters in
revenge of the unfaithfulness he had showed unto Dion.

Narration
and Discussion:

This
meaning of this part may not be clear at first: "For, using
commonly
to report unto Dion certain seditious words, spoken peradventure by the
soldiers indeed, or else devised of his own head: he won such a liberty
and boldness by the trust Dion had in him, that he might safely say
what he would to any of the soldiers, and boldly speak evil of Dion by
his own commandment: to the end he might thereby understand the better
whether any of the soldiers were angry with him, or wished his death.
By this policy, Callippus straight found out those that bore Dion
grudge, and that were already corrupted, whom he drew to his
conspiracy. And if any man unwilling to give ear unto him, went and
told Dion, that Callippus would have enticed him to conspire against
him: Dion was not angry with him for it, thinking that he did but as he
had commanded him to do." Callippus is in a perfect
position with
Dion: as Dion's special "snitch," he reports any instances of negative
or treasonous talk among his soldiers; and to get extra information out
of them, he has permission to "feel people out" and pretend to be
planning a conspiracy himself. So of course if anyone reports
that
Callippus is plotting treason...Dion just thanks them nicely and thinks
Callippus is doing his job.

How
do you think that Callippus was able to bribe the Zacynthian soldiers,
who had always been extremely loyal to Dion, to participate in the
assassination? Do you think they trusted him less after the death
of
Heraclides, or was it simply the power of a bribe? (Here are some
Scriptures describing what bribes can do: Deuteronomy 16:19,
Proverbs 17:23, Micah 7:3.)

What
led to Dion's downfall? Was there a mistake he made that he could
have
avoided? Or was he acting in wisdom even when he ordered the
death of
Heraclides? (Would it have been juster or wiser to have acted
sooner?)
(Those of you who have studied Queen Elizabeth I might find a
parallel here with her struggle over the decision to execute Mary Queen
of Scots; what were the results of that decision for Elizabeth?)

For
older students:

"For
his mind was utterly to break the government of democratia (to wit, the
absolute government and authority of the people in a city, not being as
it were a commonwealth, but rather a fair and market where things are
sold, as Plato saith) and to establish the Laconian or Cretan
commonwealth, mingled with a princely and popular government: and that
should be, aristocratia, to wit, the number of a few noblemen that
should govern and direct the chiefest and weightiest matters of state.
And for that purpose, he thought the Corinthians the meetest men for
him to frame this commonwealth, considering that they governed their
affairs more by choosing a few number of the nobility, than otherwise,
and that they did not refer many things to the voice of the people."

Write
a short essay discussing the positive and negative aspects of a
government where everyone has a voice, vs. one where a small group of
people (such as the nobles) make most of the decisions. (Or
discuss
this with someone else.)

Final
Notes:

This
is the end! If you don't like to end the story of Dion on a down
note,
you may want to read Plutarch's comparison of Brutus and Dion, and
discuss what positive traits they shared as well as their
weaknesses. If you have the Wordsworth Classics paperback Plutarch, the comparison
is included; or you can find a workable version in most online texts of
Plutarch. (The translation doesn't matter too much for this.)